The sun-god, under various names, Mithras, Baal, Apollo, etc., was the chief god of the heathen pantheon. A direct conflict between him and Jehovah appears wherever paganism and revealed religion came in contact. As “Baal,” “Lord” of the universe and of the productive forces in nature and in man, this sun-god was the pre-eminent divinity in ancient Palestine and throughout Ph?nicia. The chosen people of God were assailed2 and corrupted3 by this cult4, even while they were in the desert,[143] being led away by the women of Moab. During the period of the Judges, Baal-worship was the besetting5 sin of Israel, which the most vigorous measures could not eradicate6.[144][157] A reformation came under Saul and David, only to be followed by a relapse under Solomon, which culminated7 in the exclusion8 of Jehovah-worship under Ahab.[145] Jehu broke the power of the cult, for a time, but the people soon returned to it.[146] It also spread like a virus through Judah; repressed by Hezekiah, but continued by Manasseh.[147]
This worship of the sun-god was a sign of disloyalty to Jehovah, and formed the certain road to wickedness and impurity9.[148]
In its lowest forms it was so closely allied10 to sex-worship, Phallicism, that it lent great power to that debasing licentiousness11, which sanctified lust12, and made prostitution of virtue13 a religious duty. Sun-worship was both powerful and popular in the Roman Empire when Christianity came into contact with Western thought. It furnished abundant material for the corrupting14 process. We have seen in a former chapter that several minor15 elements of sun-worship mingled16 with pagan water-worship: such as turning to the west to renounce17 evil, and turning to the east to promise allegiance to Christ and Light, before baptism; “Orientation”—building[158] churches with the altar so that men should worship toward the east—was another element, while the extinguishing of a torch or a candle in the font, in the preparation of holy water, was a direct importation from this cult. But these were of little account in extent or influence, when compared with the corruption18 which came through the introduction of Baal’s and Apollo’s day, “Sunday,” in place of the Sabbath, which had always represented, and yet represents, Jehovah, maker19 of heaven and earth. The introduction of Sunday into Christianity was a continuation of the old-time conflict between Baal and Jehovah.
The definite and systematic20 manner in which the corrupting process was carried forward is clearly seen by the preparatory steps which opened the way for paganism to thrust the sun’s day upon Christianity. We have seen how the foundation of God’s authority was undermined by the gnostic opposition21 to the Old Testament22, and by the allegorizing of both Old and New; how a false “baptismal-regeneration” theory filled the church with baptized but unconverted heathens. These were not enough to complete the corrupting process. While men still had regard for the Sabbath, they could not entirely23 give up the law of Jehovah on which it was based, and thus the fundamental doctrines24 of paganism were still held in check.
[159]
The Simultaneous Development of Anti-Sabbathism and of Sunday Observance.
Gnosticism was antinomian from the core. All knowledge, and hence all authority, was in the heart of the “true Gnostic.” The “initiated” were divinely enlightened, were a law unto themselves. This was doubly true when they came into contact with a law promulgated25 by the “inferior God of the Jews,” the weak Creator of matter, and hence a God in league with evil. Such opposition was natural, was unavoidable, from the gnostic standpoint. Coupled with the allegorical method of interpretation26, it was an easy task for this opposition to create a violent anti-Jewish prejudice, and a combined no-lawism, and no-Sabbathism, which became the main factor in sundering27 the Jewish and Gentile churches, and introducing the reign28 of “lawlessness,” of which Paul wrote in the second chapter of Thessalonians. This anti-lawism and anti-Sabbathism appear in Justin, the first pagano-Christian writer of whom we have sufficient definite knowledge to gain a picture of the incipient30 results of pagan influence on Christianity. He accepted Christianity after reaching mature life, but retained his “philosopher’s cloak” as he did many of his pagan ideas. His theories are a compound of pagan philosophy and Christianity. He was furiously opposed to all that savored31 of Judaism. His[160] interpretations32 of Scripture33 and his religious opinions are all strongly colored by this anti-Jewish spirit. His Dialogue with Trypho the Jew, whether Trypho were a real or an imaginary character, is the special exponent34 of anti-Judaism. The following examples show how he confounded the moral laws and the ceremonial code of the Jews, and set forth35 baneful36 no-lawism and no-Sabbathism, which grew in virulence37 and destroyed the authority of the Old Testament wherever his influence was felt. His special anti-Jewish treatise38 is entitled, Dialogue of Justin, Philosopher and Martyr39, with Trypho, a Jew. It opens as follows:
“While I was going about one morning in the walks of the Xystus, a certain man, with others in his company, having met me said, ‘Hail, O Philosopher!’ And immediately after saying this, he turned round and walked along with me; his friends likewise followed him. And I, in turn having addressed him, said, ‘What is there important?’
“And he replied: ‘I was instructed,’ says he, ‘by Corinthus, the Socratic in Argos, that I ought not to despise or treat with indifference40 those who array themselves in this dress, but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse41 either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited.’
“On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the[161] same reason, have I willingly accosted42 you; and these accompany me, in the expectation of hearing for themselves something profitable from you.”
This opening shows Justin in his true character, as a philosopher who has united certain elements of Christianity (see Dialogue, ch. viii.) with his pagan theories, and is now to defend this product as Christianity. In chapter x., Trypho states his case against Christians43 in the following words:
“Moreover I am aware that your precepts44 in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about; that you, professing46 to be pious47, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or Sabbaths, and do not have the rite29 of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained48 for strangers and for slaves equally. But you, despising this covenant49 rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for any thing whatsoever50, even though[162] you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations51.”[149]
Justin answers Trypho in the next chapter, (chapter xi), which is entitled: “The Law Abrogated52; The New Testament Promised and Given of God.”
Note the following from this, and subsequent chapters:
“For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law—namely Christ—has been given to us, and the covenant is trustworthy, after which there shall be no law, no commandment, no ordinance53.”[150]
“You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual Sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you; and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances; if there is any perjured54 person, or a thief among you, let him cease to be so; if any adulterer, let him repent55; then he has kept the sweet and true Sabbaths of God. If any one has impure56 hands, let him wash and be pure.[151]
[163]
“For we too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined57 you—namely on account of your transgressions58 and the hardness of your hearts. For if we patiently endure all things contrived59 against us by wicked men and demons60, so that even amid cruelties unutterable, death and torments61, we pray for mercy to those who inflict62 such things upon us, and do not wish to give the least retort to any one even as the new Lawgiver commanded us; how is it, Trypho, that we would not observe those rites63 which do not harm us—I speak of fleshly circumcision, and Sabbaths and feasts?”[152]
In many different forms Justin Martyr repeats his theory, that the ten commandments and the ceremonial economy of the Jews were abrogated, and that there is no written law regulating conduct on the part of the Christians.
Tertullian also taught the temporary character of the Decalogue, and no-lawism, as the following shows:
“Whence we understand that God’s law was anterior64 even to Moses, and was not first [given] in Horeb, or in Sinai, and in the desert, but was more ancient; [existing] first in paradise, subsequently reformed for the patriarchs, and so again for the Jews, at definite periods; so that we are not to give heed65 to Moses’ law as to the primitive66 law, but as to a subsequent, which at a definite period, God has set forth to the Gentiles too, and, after repeatedly promising67 so to do, through the prophets, has re-formed[164] for the better; and has premonished [men] that it should come to pass that, ‘just as the law was given through Moses,’ at a definite time, so it should be believed to have been temporarily observed and kept. And let us not annul68 this power which God has, which reforms the law’s precepts answerably to the circumstances of the times, with a view to man’s salvation69. In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practised circumcision, and were thus rendered ‘friends of God.’ For if circumcision purges70 a man, since God made Adam uncircumcised, why did he not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist71 of paradise. Therefore since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity72 of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah, also, uncircumcised,—yes, and inobservant of the Sabbath—God freed from the deluge73. For Enoch, too, most righteous man, uncircumcised and inobservant of the Sabbath, He translated from this world; [Enoch] who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek, also, ‘the priest of the most high God,’ uncircumcised and inobservant[165] of the Sabbath, was chosen to the priesthood of God. Lot, withal, the brother of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration74 of the Sodomites....
“Therefore, since it is manifest that a Sabbath temporal was shown, and a Sabbath eternal foretold75, and a circumcision carnal foretold, and a circumcision spiritual pre-indicated; a law temporal and a law eternal formally declared; sacrifices carnal and sacrifices spiritual foreshown; it follows that, after all these precepts had been given carnally, in time preceding, to the people of Israel, there was to supervene a time whereat the precepts of the ancient law, and of the old ceremonies would cease, and the promise of the new law, and the recognition of spiritual sacrifices, and the promise of the New Testament, supervene; while the light from on high would beam upon us who were sitting in darkness, and were being detained in the shadow of death. And so there is incumbent76 on us a necessity, binding77 us, since we have premised that a new law was predicted by the prophets, and that not such as had been already given to their fathers, at the time when He led them forth from the land of Egypt, to show and prove, on the one hand, that that old law has ceased, and on the other, that the promised new law is now in operation.”[153]
These examples must suffice, since all who are familiar with Patristic literature know that its general trend, and its openly avowed78 opposition to Judaism and all things connected with the Old[166] Testament and the Decalogue, place it beyond controversy79, that the prevailing80 type of Christianity during the third, fourth, and succeeding centuries, was anti-Sabbatic, and antinomian. There were practical exceptions among the more common people, but the prevailing thought, and hence the strong tendency, was away from the Sabbath, and from Sabbathism. He who questions this shows himself ignorant in the premises81. This growing disregard for the authority of the Sabbath law, and the steady development of anti-Sabbathism, prepared the way for a vast system of semi-religious pagan days, with the Sun’s day at their head.
Antinomianism and Anti-Sabbathism Unscriptural.
Before we inquire how Sunday was introduced, it will be well to consider the unscriptural and destructive nature of the theories by which the Decalogue and the Sabbath were dethroned, through false teachings.
Christ is the central figure in both dispensations. If new expressions of the Father’s will are to be made in connection with the work of Christ on earth, they must be made by the “Immanuel,” who is thus “reconciling the world unto himself.” Did Christ teach the abrogation82 of the Decalogue, of which the Sabbath law is a part? Let His own words answer:
[167]
“Think not that I came to destroy the law or the prophets. I came not to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass away, one jot83 or one tittle shall in no wise pass away from the law, till all things be accomplished84. Whosoever, therefore, shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven; but whosoever shall do and teach them, he shall be called great in the kingdom of heaven.”[154]
When Christ speaks of the law (τ?ν ν?μον) in these emphatic85 words, He cannot mean the ceremonial code, for these ceremonies were typical of Him and must pass away with His death. Besides this, the word fulfil (πληρ?σαι) means the opposite of destruction (καταλ?σαι). Christ fulfilled the law by perfect obedience86 to it. He corrected false interpretations, and intensified87 its claims. He taught obedience to it in the spirit as well as the letter, and urged obedience from love rather than fear. Such a work could not have been done in connection with the dying ceremonies of the Jewish system. Such a work Christ did do with reference to the Decalogue. In connection with the passage above quoted Christ immediately refers to two laws from the Decalogue, explains and enforces their meaning in a way far more broad and deep than those who listened to Him were wont88 to conceive of them.
[168]
On another occasion[155] a certain shrewd lawyer sought to entrap89 the Saviour90 by asking “which is the greatest commandment in the law.” The question has no meaning unless it be applied91 to the Decalogue. Christ’s answer includes all the commandments of the Decalogue, and thus avoids the trap designed by the questioner, who sought to lead Him into some distinction between laws known to be equal in their nature and extent.
In the sixteenth chapter of Luke,[156] Christ again affirms in the strongest language, that “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Language could not be plainer than that which is used in these statements.
These sentiments accord fully45 with the practice of Christ relative to the Sabbath. He boldly condemned92 the unjust requirements which the Jews had attached to the observance of it, and taught that works of mercy were to be freely done on that day; that it was made for man’s good, and not his injury. But He never taught that because it was “made for man” therefore it was to be abrogated, or unsanctified. Neither did He delegate to His disciples93 any power to teach the abrogation of the law, or of the Sabbath. On the contrary, their representative writings contain the same clear testimony94 in favor of the perpetuity of the law, and[169] show the same practical observance of the Sabbath. Paul, the great reasoner among the Apostles, after an exhaustive discussion concerning the relations between the law and the Gospel, concludes the whole matter in these words:
“Do we then make the law of none effect through faith? God forbid! Nay95, we establish the law.”[157]
Again in the same epistle[158] he presents a conclusive96 argument, starting from the axiom that “where there is no law there is no sin.” Showing that since death, which came by sin, reigned97 from Adam to Moses, therefore the law then existed, and, by the same reasoning that if there be no law under the Gospel dispensation, there can be no sin; if no sin, then no Saviour from sin, and Christ died in vain, if by His death he destroyed the law. In another place Paul contrasts the Decalogue with the ceremonial code, and declares the worthlessness of the one and the binding character of the other, in these words:
“Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.”[159]
Thus, in a plain and unequivocal way, Paul teaches as his Master taught.
[170]
In view of Christ’s words, and Paul’s sharp logic98, the following conclusions are unavoidable. They annihilate99 the no-law theory.
1. If the Decalogue was abolished by the death of Christ, then Christ by His death prevented the possibility of sin, to redeem100 man from which He died.
2. “Sin is not imputed101 where there is no law,”[160] hence the consciousness of sin which men feel under the claims of the Gospel is a mockery, and all faith in Christ is a farce102. It only increases the difficulty to say that the law is written in the hearts of believers. If that be true, then:
3. None but believers in Christ can be convicted of sin, for no others can know the law which convicts of sin. Therefore those who reject Christ become, at least negatively, righteous by refusing to come where they can be convicted of sin. Thus does the no-Sabbath theory make infidelity better than belief, and rejection103 of Christ the only means of salvation. It leads to endless absurdities104, and the overthrow105 of all moral government. It contradicts the plain words of God, and puts darkness for light. Its fruitage in human life has been only bitterness and ashes.
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diffused
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| 散布的，普及的，扩散的 | |
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assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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besetting
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| adj.不断攻击的v.困扰( beset的现在分词 )；不断围攻；镶；嵌 | |
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eradicate
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| v.根除，消灭，杜绝 | |
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culminated
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| v.达到极点( culminate的过去式和过去分词 ) | |
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exclusion
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impurity
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| n.不洁，不纯，杂质 | |
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allied
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| adj.协约国的；同盟国的 | |
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licentiousness
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| n.放肆，无法无天 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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corrupting
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| （使）败坏( corrupt的现在分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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corruption
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| n.腐败，堕落，贪污 | |
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maker
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| n.制造者，制造商 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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opposition
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| n.反对，敌对 | |
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testament
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| n.遗嘱；证明 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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sundering
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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rite
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incipient
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| adj.起初的，发端的，初期的 | |
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savored
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| v.意味，带有…的性质( savor的过去式和过去分词 )；给…加调味品；使有风味；品尝 | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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exponent
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| n.倡导者，拥护者；代表人物；指数，幂 | |
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forth
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| adv.向前；向外，往外 | |
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baneful
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virulence
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| n.毒力，毒性；病毒性；致病力 | |
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treatise
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| n.专著；(专题)论文 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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abrogated
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| 废除（法律等）( abrogate的过去式和过去分词 )； 取消； 去掉； 抛开 | |
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ordinance
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| n.法令；条令；条例 | |
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perjured
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| adj.伪证的，犯伪证罪的v.发假誓，作伪证( perjure的过去式和过去分词 ) | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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contrived
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| adj.不自然的，做作的；虚构的 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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anterior
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| adj.较早的；在前的 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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promising
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| adj.有希望的，有前途的 | |
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annul
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| v.宣告…无效，取消，废止 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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purges
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| 清除异己( purge的名词复数 )； 整肃（行动）； 清洗； 泻药 | |
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colonist
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| n.殖民者，移民 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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conflagration
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| n.建筑物或森林大火 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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binding
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| 有约束力的，有效的，应遵守的 | |
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avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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controversy
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| n.争论，辩论，争吵 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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premises
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| n.建筑物，房屋 | |
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abrogation
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| n.取消，废除 | |
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83
jot
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| n.少量；vi.草草记下；vt.匆匆写下 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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obedience
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| n.服从，顺从 | |
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intensified
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| v.（使）增强， （使）加剧( intensify的过去式和过去分词 ) | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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entrap
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| v.以网或陷阱捕捉，使陷入圈套 | |
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saviour
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| n.拯救者，救星 | |
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applied
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| adj.应用的；v.应用，适用 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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testimony
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| n.证词；见证，证明 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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logic
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| n.逻辑(学)；逻辑性 | |
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annihilate
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| v.使无效；毁灭；取消 | |
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100
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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101
imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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102
farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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103
rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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104
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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105
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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